The Gospel for the Solemnity of Pentecost highlights, through Jesus, the sending of the Holy Spirit: “Having said this, he breathed on them and said to them, «Receive Holy Spirit»” (Jn 20:22).

Francis of Assisi lived and served under the guidance of the Holy Spirit, whom he regarded as the Minister General of the Order.

He was, in fact, frequently visited by Him, who guided him inwardly.

In Celano’s Second Life, we are given a very interesting passage:

“It would be wrong to omit mention of the spiritual edifice, far nobler than the material one, which the Father, after the restoration of the church*, raised up in that place under the guidance of the Holy Spirit, to build up the heavenly city.

And one cannot believe that Christ spoke to him from the wood of the Cross in such a marvellous way as to instil fear and sorrow in those who hear of it, merely to repair a crumbling structure destined to perish.

But, as the Holy Spirit had once foretold, an Order of holy virgins was to arise there, destined to be transferred in due course, as a chosen assembly of living stones, to restore the heavenly house.

Truly, after the virgins of Christ began to gather in that place, coming from various parts of the world, and there professed the highest perfection, observing the utmost poverty, in the splendour of every virtue, the Father gradually withdrew his physical presence from them. Yet he intensified his care for them, loving them even more in the Holy Spirit.

Indeed, when the Father, from the numerous proofs of the highest perfection they had given, saw that they were ready to endure for Christ every earthly hardship and every sacrifice […] he firmly promised them and the others […] that he would give his help and counsel, and that of his friars, in perpetuity.

As long as he lived, he always scrupulously kept these promises and, as he neared death, he earnestly commanded that they should always be continued: for, he said, ‘one and the same Spirit has brought the friars and those poor women out of this evil world’ (FF 793).

A continuous Pentecost, an outpouring of the Spirit that went beyond the walls and spread everywhere, always rained down upon the Order, especially throughout the lives of Francis and Clare.

In the ‘Form of Life’ written by Francis for the Damianite sisters (preserved in Clare’s Rule itself) we read:

«Since, by divine inspiration, you have made yourselves daughters and handmaids of the Most High King, the heavenly Father, and have betrothed yourselves to the Holy Spirit, choosing to live according to the perfection of the Holy Gospel, I wish and promise, on my own behalf and on behalf of my brothers, to have special care and concern for you, as for them» (FF 139).

Francis and Clare and their communities lived by contemplating and welcoming the Breath of the Spirit, their Master and Friend.

* This refers to the church of Saint Damian.

Pentecost Sunday A  (Jn 20:19–23)

Following is a theme strongly felt by Francis - in the first person, for his brothers, and not only.

In fact he founded no less than three Orders, because of his extraordinary desire to follow and have others follow in Christ's footsteps; religious or lay, so much so that, inflamed, he repeated:

«I want to send you all to Paradise».

The Sources, a travel tool in the Franciscan journey, give interesting passages on this subject.

"Some began to feel invited to do penance by his example and to join him, in dress and in life, leaving everything behind.

The first of them was the «venerable Bernard», who, having been made partaker of the divine vocation, deserved to be the first-born son of the blessed father, first in time and holiness.

Bernard, having witnessed for himself the holiness of Christ's servant, decided to follow his example, abandoning the world completely. Therefore he turned to him, to know how to realise this intention" (FF 1053).

Crowds followed Jesus, but many souls also followed the poor disciple of Assisi.

In fact, in the Fioretti, an episode is narrated in which Brother Masseo, wanting to prove the saint's humility, asked Francis why the whole world should go after him. The Poor Man began thus:

"[...] Saint Francis replies:

«Which is what you mean?»

Brother Masseo said:

«I say, why is the whole world directed to you, and every person seems to desire to see you and hear you and obey you? Thou art not a handsome man of the body, thou art not of great learning, thou art not noble; whence then to thee should all the world come after thee?».

Hearing this holy Francis, all joyful in spirit, raising his face to heaven, for a long time he remained with his mind lifted up in God; and then returning to himself, he knelt down and gave praise and grace to God; and then with great fervour of spirit he turned to Brother Masseo and said:

«Do you want to know why all the world comes after me? [...] those most holy eyes have seen no one among sinners more vile, nor more insufficient, nor greater sinner than I [...] and therefore to do that marvellous operation, which he intends to do, he has not found a more vile creature on earth; and therefore he has chosen me to confound the nobility and greatness and the strength and beauty and wisdom of the world, so that it may be known that all virtue and all good is from him» (FF 1838).

And in Clare's Spiritual Testament we read:

«Among the other benefits, which we have received and daily receive from our Giver, the Father of mercies, for which we are greatly bound to render to Him glorious living graces, great is that of our vocation. And the greater and more perfect it is, the more we are obliged to him» (FF 2823).

All the rest, in the life of Clare as in that of Francis, is nothing but the response of the Spirit, who guides both on the same path, in the footsteps of Christ, marvelling.

Saturday of the 7th wk in Easter  (Jn 21:20-25)

Chapter twenty-one of John, in its concluding part, puts on the lips of Jesus the repeated verb «to shepherd» after the question asked to Peter: «Do you love me?» (Jn 21:15, 16); «Do you care for me?» (Jn 21:17).

Being a shepherd and shepherding the sheep of the flock had been for Francis the principal work of his singular journey.

This solicitous call always constituted for Francis the fundamental motive for his life.

In the Sources there are passages that well illustrate this vocation.

In the Major Legend in particular:

"Although he encouraged the brothers to an austere life with all his might, he disliked that intransigent severity which does not cover the heart of piety and is not seasoned with the salt of discretion.

One friar, due to excessive fasting, could not sleep at all one night, tormented as he was by hunger.

Realising the pitiful shepherd that his sheep was in danger, he called the friar, put some bread in front of him and, to prevent him from blushing, he began to eat first, while gently inviting the other to eat.

The friar cast off his shame and took food with great joy, for by his vigilance and condescension, the Father had spared him the harm of the body and given him cause for great edification.

In the morning, the man of God assembled the brothers and, referring to what had happened that night, added this providential admonition:

«To you, brethren, let not food but charity be an example».

He taught them, then, to always follow in the pursuit of virtue, the discretion that is its charioteer; not the discretion counselled by human wisdom, but that taught by Christ with his most holy life, which certainly is the declared model of perfection" (FF 1095).

Francis was a pastor of refined intuition, ready to educate with love and respect for others, starting with the smallest.

Friday of the 7th wk. in Easter  (Jn 21:15-19)

In the concluding part of chapter seventeen of John, Jesus repeatedly returns to the theme of unity, asking the Father for his own that «all the people may be One» (Jn 17:21).

Francis had always cherished the milestone value of unity, of concord with both his brothers and fellow citizens.

There is a passage in the Sources, in the Second Life of Celano, which highlights how the Poor Man, while preaching to the people of Perugia, predicts civil war and praises concord.

"A few days later the Father came down from the aforesaid cell and addressing the brothers present said in a voice of tears:

«People of Perugia have done much harm to their neighbours* and their hearts have grown proud, but to their ignominy. For God's vengeance draws near and he already has the sword in his hand».

He waited a few days, then in fervour of spirit, headed for Perugia.

The friars could deduce with all certainty that he had had a vision in his cell.

Having arrived in Perugia, he began to speak to the people who had gathered.

And as the knights prevented the Word of God from being heard, jousting, according to custom, and performing shows of arms, the Saint, greatly grieved, apostrophised them:

«O wretched and foolish men, who reflect not and fear not the punishment of God!

But listen to what the Lord is announcing to you through this poor man.

The Lord has raised you above those around you, and for this you should be more benevolent towards your neighbour and more grateful to God.

And instead, ungrateful for so much benefit, you attack your neighbours with weapons in your fist, kill them and plunder them.

Well, I say to you:

you shall not get away with it! The Lord to your greater punishment will bring you to ruin with a fratricidal war, which will see you rise up against one another.

You will be taught out of indignation, for you have learned nothing from benevolence».

Shortly afterwards strife broke out*: people took up arms against their neighbours, the commoners raged against the knights and these, in turn, against the people:

Such was the atrocity and slaughter, that even the neighbours, who had also been harmed, felt pity.

Punishment well deserved! They had turned away from the One and Supreme God: it was inevitable that not even among them would unity remain.

There can be no stronger bond for a state than a convinced love for God, united to a sincere faith without hypocrisy' (FF 622).

And in the Canticle of the Creatures here is a very significant expression, which ties in well with what has been said:

«beati quelli ke trovarà ne le Tue sanctissime voluntati, / ka la morte seconda no ‘L farrà male» (FF 263).

[«Blessed are those whom Thou wilt find in Thy holy will,/ so that the second death will do them no harm»].

Francis worked concretely so that the Unity, for which Christ had died on the cross, might dwell among his sons and daughters.

* It was fought between Assisi and Perugia on several occasions from 1202 to 1209.

Francis seems here to hint at his imprisonment.

* The civil strife flared up several times: in 1214, in 1217 and finally in 1223-1225, and ended with the exile of the nobles.

Thursday of the 7th wk. in Easter  (Jn 17:20-26)

In today's passage from John's Gospel Jesus pronounces a phrase that is both wonderful and challenging: «Holy Father, keep them in your Name which you have given me, that they may be One like us» (John 17:11b).

This expression contains an inexhaustible treasure and is the motor and raison d'être of every mission.

Francis consumed himself, and so did Clare, for the cause of unity in the fraternity and in the world, because peace also derives from it.

In the 'Franciscan workshop' of the Sources we find a range of passages that, directly and indirectly, point to the unity pursued by the Assisian Poor.

In the Letter to the Faithful:

«Oh, how glorious and holy and great it is to have a Father in heaven!

Oh, how holy, how consoling, how beautiful and admirable it is to have such a Spouse!

Oh, how holy, how delightful, how pleasant, how humble, how peaceful, how sweet and lovable and above all desirable to have such a brother and son, who offered his life for his sheep and prayed to the Father for us, saying

«Holy Father keep them in thy name [...] that they may be sanctified in unity, as we are» (FF 201).

Celano's Second Life:

"It was his constant desire and vigilant care to maintain among his children the bond of unity, so that those who had been drawn by the same spirit and begotten by the same father would live together in one mother's womb.

He wanted the major and minor to merge, the learned to be bound with fraternal affection to the simple, the religious, though far apart, to feel united by the cement of love" (FF 777).

Francis also recommended unity of hearts to the poor sisters of St Damiano and in the Rule of Clare:

«For the purpose of preserving the unity of mutual charity and peace, let all those in charge of the offices of the monastery be elected by common consent of all the sisters» (FF 2782).

For the sake of all this Francis composed a song for the Damianite sisters, knowing them to be distressed by his infirmity, and, not being able to go to them in person, he sent some of his companions to make the recluses hear that song.

"In it Francis proposed to manifest to the sisters, then and forever, his ideal: that they should be one heart in charity and fraternal coexistence, since when the brothers were still few, they had been converted to Christ, following the example and advice of him, Francis" (FF 1594).

United to Jesus in order to be united among them, in his footsteps.

The concluding prayer of the Poverello, in the Letter to the whole Order, reads:

«Almighty, eternal, just and merciful God, grant to us miserable people to do, by the power of your love, what we know that you want, and to always want what pleases you, so that, inwardly purified, inwardly enlightened and kindled by the fire of the Holy Spirit may we follow in the footsteps of your beloved Son, our Lord Jesus Christ, and, with the help of your Grace alone, come to you, O Most High, who in perfect Trinity and in simple Unity live and reign glorious, Almighty God for ever and ever. Amen» (FF 233).

Wednesday of the 7th wk. in Easter  (Jn 17:11b-19)

Jesus addresses the Father, telling Him to glorify Him so that the Son may glorify Him, as He prays for those entrusted to Him in His immense and impervious mission.

The beginning of this chapter, illustrating the wonderful priestly prayer of Christ, transfers us to the world of prayer of Francis of Assisi, liturgist of the universe and of humanity.

In the Sources we find equivalent passages - pearls of Franciscan contemplation.

In the Letters of the Minim of Assisi:

«Oh, how glorious and holy and great it is to have a Father in heaven!

Oh, how holy, how consoling, how beautiful and how admirable it is to have such a Spouse!

Oh, how holy, how delightful, how pleasant, how humble, how peaceful, how sweet and lovable and above all things desirable to have such a brother and son, who offered his life for the sheep and prayed to the Father for us, saying:

«Holy Father, keep in thy name those whom thou hast given me. Father, all those you gave me in the world were yours and you gave them to me [...]» (FF 201).

And again:

«To him who suffered so much for us, who bestowed so much good and who will bestow so much good on us in the future, to God, every creature who lives in the heavens, on earth, in the sea and in the deep, give praise, glory, honour and blessing, for he is our virtue and our strength. He alone is good, alone is most high, alone is almighty, alone is admirable, and alone is holy, worthy of praise, and blessed for ever and ever. Amen» (FF 202).

The same sons of Francis, after the departure of their holy father, we see them praying with words and attitudes that recall the priestly prayer of Jesus.

«Remember, O Father, all your children. You, O most holy one, know perfectly well how, distressed by grave dangers, they only follow in your footsteps from afar. Give them strength to endure, purify them that they may shine, make them fruitful that they may bear fruit. Obtain that the spirit of grace and prayer may be poured out upon them, that they may have the true humility that thou hast had, observe the poverty that thou hast followed, merit that charity with which thou hast always loved Christ Crucified. He lives and reigns with the Father and the Holy Spirit for ever and ever. Amen» (FF 820).

«I pray for them; I do not pray for the world, but for those you have given me, for they are yours» (Jn 17:9)

Tuesday 7th wk. in Easter  (Jn 17:1-11a)

Left alone by the disciples, Jesus responds to them by reminding and emphasising his Communion with the Father.

He invites them to Peace, urging them to be courageous - because He has overcome the world.

Francis faced adversity with courage, knowing that it is inevitable for those who love the Kingdom.

The Poor Man met them everywhere, but he related to the trials by singing, because Jesus had triumphed over them.

The Sources tell of an episode that occurred near Caprignone:

"Dressed in rags, he who once adorned himself in purple robes, goes out into a thicket, singing the praises of God in French.

Suddenly, some ruffians rush in on him, brutally asking him who he is.

The man of God responds fearlessly and confidently:

«I am the herald of the great King; does this interest you?».

They beat him and threw him into a pit full of snow, saying:

«Stand there, ye herald of God!»

But he, turning this way and that, shaking off the snow, as soon as the robbers are gone, leaps out of the ditch and, all joyful, resumes singing loudly, filling the forest with praises to the Creator of all things" (FF 346).

Example of courage and trust in the Lord!

Francis, whose name comes from the ancient German and means 'free', just freely continued on his way through the storms of the world.

The courage to which Jesus called, he asked for in prayer.

In the Major Legend it is narrated:

(FF 346) "The fellow citizens, seeing him bleak in the face and changed in spirit, believing him to be out of his mind, threw mud and stones from the streets at him, and, shouting and clamouring, insulted him as a madman, a demented person.

But the servant of God, without becoming discouraged or upset by the insults, passed through the midst of them, as if he were deaf" (FF 1041).

«In the world you have tribulation. But take courage! I have overcome the world» (Jn 16:33)

Monday of the 7th wk. in Easter  (Jn 16:29-33)

The liturgy of the Ascension of the Lord presents us with a passage from the Gospel of Matthew, which emphasises the universal mission of the disciples.

On the mountain that Jesus had indicated to them, they saw him and fell prostrate, yet they were filled with doubt.

The Son of God sends them out to make disciples of all nations, knowing that he will be with them until the end of the world.

The Franciscan Sources recount the missionary zeal of Francis and his companions on several occasions.

We read:

“Then Blessed Francis gathered them all together, and after speaking to them at length about the Kingdom of God, the contempt for the world, the renunciation of one’s own will, and the discipline one must exercise over one’s own body, he divided them into four groups, two in each, and said to them:

«Go, dearest ones, two by two to the various parts of the world and proclaim to men Peace and penance for the remission of sins; and be patient in persecutions, confident that the Lord will fulfil his plan and keep his promises.

Answer humbly those who question you, bless those who persecute you, thank those who insult and slander you, for in return the eternal kingdom is prepared for us» (FF 366).

“Then Brother Bernard, together with Brother Egidius, set out for Compostela, to the shrine of Saint James, in Galicia; St Francis, with another companion, chose a different route; the other four, in pairs, set off in the other two directions” (FF 368).

Thus they put the Word of the Gospel into practice, without watering it down.

To all they brought the Good News of the Kingdom, proclaiming it even before they spoke, through their simple and authentic behaviour.

It often happened that they encountered rejection and harassment:

“Because of such hostility, the friars were forced to flee from various countries. 

Thus, distressed, afflicted, not infrequently stripped of their clothes and beaten by brigands, they returned to Francis with great bitterness.

They suffered such harassment in almost all the countries beyond the Alps, such as in Germany, Hungary, and many others” (FF 1475).

They endured everything so that all might come to know the Lord who sustained them in every circumstance, whether happy or not.

«And behold, I am with you always, to the end of the age» (Mt 28:20b)

Ascension (year A) 7th Sunday in Easter  (Mt 28:16–20)

Jesus, in chapter sixteen of John, addressing his own, says to them:

«If you ask anything of the Father, he will give it to you in my Name» (Jn 16:23).

Francis and his community were strongly convinced that prayer educates the soul to encounter God, makes one ask for right things, and enables one to grow in charity.

Asking God for Grace, for help, was for him a source of full joy.

The Sources offer us splendid passages in support of this, starting with the fact that the Poverello recommended prayer to all his brothers, constantly.

"Those brothers to whom the Lord has granted the grace of working, let them work faithfully and devotedly, so that, having banished idleness, the enemy of the soul, they do not extinguish the spirit of holy prayer and devotion, to which all other temporal things must serve" (FF 88-Regola non bollata).

In the same Letter to Brother Anthony, he emphasises that above the study and teaching of theology, the brother must be concerned to cherish the spirit of prayer and devotion, through which alone he can understand that «work» itself is grace.

"«To Brother Anthony, my bishop, Brother Francis wishes health.

I am pleased that you teach sacred theology to the brothers, as long as in this occupation, you do not extinguish the spirit of prayer and devotion, as it is written in the Rule» " (FF 251-252).

And again in the Major Legend we find:

"And the man of God, remaining all alone and in peace, filled the woods with groans, sprinkled the earth with tears, beat his breast, and, as if he had found a more intimate sanctuary, conversed with his Lord.

There he would respond to the Judge, there he would plead with the Father, there he would dialogue with the Friend.

There, too, by the brothers who piously observed him, he was heard to appeal with cries and groans to the divine Goodness on behalf of sinners; weeping, even aloud, the passion of the Lord, as if he had it before his eyes [...]" (FF 1180).

Again:

"Prayer was also his defence, when he gave himself to action, since, through insistence in prayer, he shunned, in all his actions, trusting in his own abilities, he put all trust in divine goodness, casting his anxiety on the Lord.

Above all else," he asserted firmly, "the religious must desire the grace of prayer, and he urged his brothers in every possible way to practise it zealously, convinced that no one makes progress in the service of God without it" (FF 1176).

The Assisian Minim knew that whoever asks in the Name of Jesus obtains, and lives in joy and love.

Saturday 6th wk. in Easter  (Jn 16:23b-28)